Written By Sidney Schwartz
Mediums are the communication link between the physical and the Spirit Worlds. Thus, mediums say they walk in two worlds; which is an accurate metaphor.
I recently attended a demonstration of trance mediumship with Robin Hodson. Robin entered into a deep trance state allowing his Spirit guide, Jacob, to speak through him. Jacob lectured to us for 25 minutes providing us with profound insights into the process of death. Afterward, the spirit guide Jacob invited questions from the audience. He asked anyone who had a question to come to the front of the room and sit next to his entranced medium, so the questioner “would be in his energy.”
Attendees were instructed before the demonstration that all questions must be “philosophical” – “questions that can relate to all people.” Everyone complied with the rule. However, I was awed that every answer Jacob gave became profoundly personal, addressing specific details of each person’s life. This very personal information provided each questioner with counsel, support and even healing.
I Was Suddenly Transported To Another Scene
As I witnessed the process of the Spirit guide Jacob answering questions, in the present, I was suddenly transported to another scene, that took place 3,480 years ago. I was in a tent in a hot, arid desert. Again two people were sitting in the front of the tent. A third person joined them and asked a question. One of the first two people answered the question. I was observing what transpired in Moses’ meeting tent, an event documented in the Bible in Exodus chapter 33. I suddenly felt I was standing in two different time periods, one in 2018 and the other in 1462 B. C.
This unique experience did not surprise me, because I learned early in my education of mediumship in the Bible: “The laws of psychic science have never changed. What happened in Biblical times can still happen today, under suitable conditions.”
I became quite emotional, as I realized how similar Robin’s trance demonstration was to what occurred in the Bible. Suddenly, I could hear a voice in my head reciting a Bible verse: “And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation.”
252 Translations of the Old Testament
I recognized the first half of the 7th verse in chapter 33 of the book of Exodus as it is written in the King James Bible [KJV]. The name of the Tabernacle, מוֹעֵד אֹהֶל/‘ohel mow`ed, varies in the 252 translations of the Old Testament I studied. Bible translators created 48 different variations to translate the Hebrew phrase. I will discuss only 2 of them in this article.
While KJV used the phrase Tabernacle of the congregation, THB used the phrase Tent of Appointed Meeting; which is a direct literal translation of the Hebrew words. THB is also psychically correct because it is essential for a medium who wants to work with Spirit on a regular basis, to fix an appointment with Spirit.
The other psychically accurate translation which described what I was witnessing in that hotel meeting room with Jacob was ETHJ‘s phrase: Tabernacle of the House of Instruction. Listening to Jacob speak was identical to attending a college professor’s lecture. Jacob’s subject was death, and he instructed us not only about the process but what one experiences during and after the transition from the physical world into the Spirit World. It was indeed highly instructive with unique information not found in any book.
I heard then the voice recite the second half of verse 7 of chapter 33 in the book of Exodus: “And it came to pass, that every one which sought the LORD went out unto the tabernacle of the congregation, which was without the camp.”[KJV].
During my study of the second half of verse 7, I discovered the Hebrew verb בָּקַשׁ/baqash that KJV translated as sought was translated 30 different ways in the 252 translations of the Old Testament. Many of these variations described a person asking a question.
Here are just three that would fall into that category. NIrV used the phrase to ask a question. ARATO used the phrase seeking instruction. CEB used the phrase wanted advice. These three translations accurately described what I witnessed in the hotel meeting room that day, which is the modern version of the Biblical מוֹעֵד אֹהֶל/‘ohel mow`ed.
Gifts of the Spirit
Both Biblical and modern-day people asked Spirit a question and received a personalized answer. An answer specifically tailored to that person’s experiences and needs.
Most Bible translators are uneducated in the Gifts of the Spirit. They ignored Saint Paul’s directive to understand psychic science. It is this lack of understanding that caused errors in translation to appear in Bibles.
For example, the Hebrew verb בָּקַשׁ/baqash is translated as disputes to settle in KNOX, as pray in GRT, and repented in ARATJ. There is a significant difference between asking God a question, repenting and praying to Him. So, why would Bible translators choose the words pray and repented rather than question? Are these Bible translators trying to disguise the fact that one could ask a question and receive an answer from Spirit?
Would people start to question: why the ancient Hebrews could have a two-way conversation with God, and 21st-century people are told they cannot?
In Biblical times, people who wanted guidance from Spirit – or as the Bible says to consult or inquire of God, – went to the Meeting Tent. Orthodox religions denied humanity the possibility of divine guidance, after they placed the psychically ungifted priest as the intermediary between God and the people instead of the genuine medium or prophet, as God had intended.
Now we come to the intriguing subject. Who heard the people’s questions and answered them in Moses’ Meeting Tent? 252 translations of the Old Testament provides us with 17 different answers!
Nine Different Names For God
In the Hebrew Torah, God’s name is unpronounceable because it is written using four consonants יהוה and no vowels. Perhaps this was intentional, so no one could invoke God’s name to perform “self-focused deeds.” Therefore, in the Jewish tradition יהוה is pronounced Adonai, but there is no association between the sound of Adonai and the written letters יהוה.
Here are 9 of the Bible translators’ names for God: Adonai, Ever-Living, God, Hashem (literal translation is the name), Jehovah, the Eternal, the Lord, Yahweh, YHVH.
Many people believe the Bible is the direct word of God, a book without error or contradiction, and has remained unaltered through the centuries. We have seen the error of this statement, with the extensive assortment of variations in the English translation of Hebrew words, even including the name of God.
Readers of this article may begin to question why I interchange the words God and Spirit. In my 43 years of experience with mediumship, I accepted long ago that when the Bible used the phrase “the Lord,” it did not refer to “the Almighty God, the creator of the universe.” It referred to a Spirit person.
In Biblical times, when Prophets or Mediums addressed the invisible entity who spoke to them, they used the phrase “the Lord” as a sign of respect. It is similar to when a common person in England addressed an aristocrat using the term your Lordship, 200 years ago.
The Bible proves the validity of this concept. Jesus taught:
“God is a Spirit: and they that worship him must worship him in spirit and in truth. [KJV].”
What Did Jesus Really Say?
However, the KJV (King James Version) is NOT a precise translation of what Jesus said. According to the Greek New Testament circa 90–110A. D., Jesus said, “πνεῦμα ὁ θεός/Spirit is God.” In the Gospel of John in the Latin (Vulgate) translated by St. Jerome and published in 384 A. D. Jesus said, “Spiritus est Deus/Spirit is God.” In both Bibles, the word Spirit comes before God.
However, only 4 of the 406 English versions of the New Testament, I have studied, accurately translate precisely what Jesus said. HEIN states A spirit the God is. HORNS states A spirit is God. DIAG states A spirit the God. And PSR states For breath (rúwach) [the Hebrew word for Spirit] is of ’Elohíym [the Hebrew word for God].
We believe that God is omniscient, meaning all knowing, and has a total understanding because He can perceive all things. I witnessed the Spirit Jacob being omniscient, knowing all the personal details of the questioner’s life, who sat in the chair next to him. Remember, Jacob wanted to sit in the questioner’s energy. This energetic contact allowed Jacob access to the memories recorded in the questioner’s soul and thereby enabled Jacob to give highly personal answers.
Jesus The Medium?
Spirit’s knowledge of the intimate details of a person’s life is also found in the Bible. In the Gospel of John chapter 4, as Jesus spoke with a Samaritan woman at Jacob’s well, he asked her for a drink of water. The woman gave Jesus her filled water-pot. After he drank from it, and still holding the water-pot, he began to use the Gift of Psychometry. The Spirit, working with him, began to tell Jesus specific details about the woman’s life. Jesus then told the woman she had five husbands and was now living with a man she had not married. “The woman saith unto him, Sir, I perceive that thou art a prophet.” 
The woman called Jesus a prophet. She unknowingly acknowledged his mediumistic abilities, which allowed him to give personal details about her life.
In July 2000, I spent two days at Harvard’s School of Theology Library, researching 19th century New Testaments. At one point, I decided to take a break and went to the library’s reference section to investigate the etymology of a Hebrew word. After I completed my research for the day, I returned to my hotel room. That evening, a thought entered my mind: “You should have looked up the word you absolutely need to know— קֹדֶשׁ/qodesh (the Hebrew word for holy).”
The next day, I returned to the library and used the same trilingual dictionary, which translated the Hebrew words into German and English. (Hebrew words have a three-consonant root and are in word families.) I was shocked when I read its entry for the Hebrew word קֹדֶשׁ/qodesh /holy whose root קדש/qds.“קדש/qds comes from Ugaritic and has the meaning Heiligtum [German] sanctuary [English], Akkadian qadasu meaning glänzen [German] shine [English].”
Vital Information Missing From Bibles
From this trilingual dictionary, I discovered if something is holy it shines! When a medium such as Robin Hodgins goes into a trance state, his energy blends with the Spirit’s energy. Therefore, the medium’s aura or light field that emanates from his soul expands from its usual 18 inches (45.75 cm) from the body to 40 inches (101.6 cm) when the medium is entranced. A clairvoyant will see aura’s light as bright as “being outside on a sunny day.”
This is one of many examples, where the original Hebrew word contains strong psychic meaning. However, Bible translators who lack knowledge of psychic science, or the Gifts of the Spirit, leaves this psychic information behind in the original Hebrew, and never put this psychic information into the text of English language Bibles!
A sudden burst of emotion brought my focus back from the Biblical מוֹעֵד אֹהֶל/‘ohel mow`ed, to the hotel meeting room. The sudden realization that I walked in two time periods caused me to emote. I felt the intensity of the divine energy that Jacob transmitted in the room.
I realized that I had experienced a holy communion with a highly evolved Spirit.
The Biblical and linguistic evidence I had gleaned over the years proved now irrefutable: the laws of mediumship are immutable. Not only is Spirit communication possible today, as in Biblical times, but it remains a powerful, profound and holy experience.
 Reese, Edward. The Reese Chronological Bible. Minneapolis, MN: Bethany House, 1977. p. 169.
 Rev. Carl R. Hewitt, Founder and Pastor of Gifts of the Spirit Church often made this statement from his pulpit.
Turner, Gwin. The Heritage Bible: Containing The Old And New Covenants: A Totally New, Literal, and Absolutely Precise Translation Out of the Original Tongues. Los Angeles, CA: The Cathedral University, Publisher, 2003. p. 156.
 Etheridge, John Wesley. The Targums of Onkelos and Jonathan Ben Uzziël on the Pentateuch. Genesis and Exodus. Vol. 1. London Longman, Green & Roberts, 1862. p. 422.
 New International Reader’s Version. Grand Rapids, MI: Zondervan Publishing House, 1996. p. 119.
 Grossfeld, Bernard. The Aramaic Bible: Targum Onqelos to Exodus. Vol. 7. Wilmington, DE: Michael Glazier, 1988. p. 92.
 Aaron, Charles. Common English Bible. Nashville, TN: Common English Bible, 2011. p. 50.
 1 Corinthians 12:1.
 Knox, Ronald. The Holy Bible. New York: Sheed & Ward, Inc., 1944. p. 80.
 [The Great Bible] Whitchurch, Edward & Grafton, Richard. The Bible. 1540. Exodus 33:7. Unpaged.
 McNamara, Martin. The Aramaic Bible: Targum Pseudo-Jonathan, Exodus. Vol. 2. Collegeville, Minn.: Liturgical Press, 1994. p. 256.
 Bishops’ Committee of the Confraternity of Christian Doctrine. New American Bible. Washington, D. C.: The Catholic Press, Publishers, 1970. p. 65.
 Fenton, Ferrar. The Holy Bible in Modern English. NY: Oxford University Press (American Branch), 1922. p. 86.
 Jeremiah 7:25-26.
 Stern, David H. Complete Jewish Bible. Clarksville, MD: Jewish New Testament Publications, Inc. 1998. p. 98.
 Fenton, Ferrar. The Holy Bible in Modern English. NY: Oxford University Press (American Branch), 1922. p. 86.
 Hirsch, Samson Raphael. The Pentateuch: Translated and Explained by Samson Raphael Hirsch; Rendered into English by Isaac Levy. Vol. 2 Exodus. 2nd ed. Gateshead: Judaica Press, Ltd., 1989. p. 634.
 Scherman, Nosson. Tanach: The Torah/Prophets/Writings, Stone Edition Tanach. Brooklyn, NY: Mesorah Publications, 1996. p. 221.
 Bate, Julius, Rev. A New and Literal Translation from the Original Hebrew of the Pentateuch of Moses. London: W. Faden ; B. Law ; E. and C. Dilly ; and Mess. Faden and Jefferys, 1773. p. 130.
 Ray, John Mead. A Revised Translation and Interpretation of the Sacred Scriptures. London: G. Robinson and Co., 1799. Exodus 33:7. Unpaged.
 Tyndale, William. Tyndale’s Old Testament: Being the Pentateuch of 1530. New Haven and London: Yale University Press, 1992. p. 134.
 Rotherham, Joseph Bryant. The Emphasized Bible: A New Translation. Grand Rapids, MI: Kregel Publications, 1967. p. 117.
 Hurt, John. Sacred Name King James Bible, 2001. http://www.sacrednamebible.com/
 John 4:24 [KJV].
 “Gospel of John.” Wikipedia. Wikimedia Foundation, 30 Aug. 2018. Web. 02 Sept. 2018. https://en.wikipedia.org/wiki/Gospel_of_John.
 Marshall, Alfred. The Interlinear Greek-English New Testament: The Nestle Greek Text with a Literal English Translation. Grand Rapids, MI: Zondervan, 1978. p. 371.
 “Vulgate.” Wikipedia. Wikimedia Foundation, 30 Aug. 2018. Web. 02 Sept. 2018. https://en.wikipedia.org/wiki/Vulgate#Translation.
 Hollybushe, Johan. The New Testament Both in Latin and English. Southwarke: James Nicolson, 1538. John 4:24. Unpaged.
 Herman Heinfetter. A Literal Translation of the New Testament of our Lord and Saviour Jesus Christ. 6th ed. London: Evan Evans, 1863. p. 151.
 Horner. Coptic Version of the New Testament: in the Southern Dialect. Vol. 3 Gospel of S. John. Oxford: Clarendon Press, 1911. p. 53.
 Wilson, Benjamin. Dr. The Emphatic Diaglott. Brooklyn, NY: The Watch Tower Bible and Tract Society, 1942. p. 310.
 Pure Scriptures for the Remnant. 2010. [http://www.yahuwshua.org/en/mainpage.htm].
 John 4: 16-18.
 John 4:16-19 [KJV].
 Heiligtum means sanctuary, church or shrine according to: Jones, Trevor, Ed. The Oxford-Harrap Standard German-English Dictionary. Vol 2 F-K. Oxford, England: Clarendon Press, 1977. p. H-33.
 Glänzen means to shine (of hair, fabric, leather, metal, etc.), to be shiny, glossy, glow according to: Jones, Trevor, Ed. The Oxford-Harrap Standard German-English Dictionary. Vol 2 F-K. Oxford, England: Clarendon Press, 1977. p. G-99.
 Köhler, Ludwig. A Dictionary of the Hebrew Old Testament in English and German. A Dictionary of the Aramaic Parts of the Old Testament in English and German. Leiden, Holland: Brill, 1953. p. 825.
 See: Schwartz, Sidney & Rev. Carl R. Hewitt. Crossovers: The Origin of Homosexuality Revealed. North Charleston, SC: Createspace, 2014. p. 287-290.